---
title: "大方廣佛華嚴經疏鈔會本 · 四聖諦品第八"
description: "大方廣佛華嚴經疏鈔會本是唐代高僧澄觀對實叉難陀所譯八十卷華嚴經的注疏會編。澄觀融合經文、疏釋與鈔解，系統闡釋華嚴義理，涵蓋法界緣起、十玄六相等核心思想，展現事事無礙的圓融境界。此作為華嚴宗根本典籍，奠定中國佛教理論高峰，被譽為經中之王，對漢傳佛教哲學與實踐影響深遠，是研究華嚴思想與唐代佛學的權威文獻。"
url: "https://rushiwowen.co/en/r/cmgn7sit4069kjy04f3p095ly"
---

四聖諦品第八

> The Four Noble Truths, Chapter Eight

釋此一品五門分別。

> I will explain this chapter by dividing it into five sections.

初來意者此品廣前種種語業即答前佛說法問亦遠答前會佛演說海之一問故既知佛可歸次知法可仰上名隨物立今法逐機差故次來也。

> This chapter expands on the various kinds of speech and action described earlier, directly answering the earlier question about how the Buddha teaches the Dharma, and also answering from afar the question in the previous assembly about the Buddha proclaiming the ocean of teachings. Thus, having come to know that the Buddha is worthy of taking refuge in, one next comes to know that the Dharma is worthy of reverence. The preceding was named according to the thing itself; now the Dharma is set forth in accord with the varying capacities of beings, so this comes next.

二釋名中言四聖諦者聖者正也無漏正法得在心故諦有二義一者諦實二者審諦言諦實者此約境辨謂如所說相不捨離故真實故決定故謂世出世二種因果必無虛妄不可差失言審諦者此就知明聖智觀彼審不虛故凡夫雖有苦集而不審實不得稱諦無倒聖智審知境故故名聖諦故瑜伽九十五云由二緣故名諦一法性故二勝解故愚夫有初無後聖具二故偏說聖諦四謂苦集滅道緫云四聖諦帶數釋也二釋名者䟽文有二先正釋名經論廣明今文畧具五地復釋今當畧辯初得名言諦實下雙釋二義諦通二義聖之一字唯屬審諦故瑜伽下三引證二義法性是諦實勝解是審諦性相云何逼迫名苦即有漏色心增長名集即業煩惱寂靜名滅謂即涅槃出離名道謂止觀等此約相說通大小乘智論云小乘三是有相滅是無相大乘四諦皆是無相性相云何下第二辯體相謂正出體性即說行相故名體相於中亦二先辯性相二屬經結示今初通有天台四四諦意四四諦者玄文已具今畧列名一生滅四諦二無生四諦三無量四諦四無作四諦依常所釋但有其二或名有作無作或名有量無量有作有量即是小乘無作無量即是大乘今以義開故成四四初即生滅四諦文分為三初正明然句皆二義如逼迫名苦即釋別名二以當辯相一逼迫身心是苦行相二即有漏色心者正出體也色心即五蘊心是四故五盛陰苦故不攝無為故增長名集是釋名相積集增長故即業煩惱者出體下二諦例知而道云等者等取八正道等此約相說者二結屬生滅四諦也然四諦有相有性上所辯性是相性也下說無相是真性也智論云下三引證通大小乘亦是結前生後結前是生滅四諦大乘四諦皆無相下生後無生四諦也涅槃云解苦無苦名苦聖諦謂達四緣生故空則超筌悟旨成大又涅槃云凡夫有苦而無諦二乘有苦有苦諦而無真實菩薩無苦有諦而有真實謂若苦即諦三塗之苦豈即諦也二乘雖審知之而不達法空不見真實涅槃云下即無生四諦然䟽有三初引經正明即十三經畧示一苦若具應云解集無和合名集聖諦解滅無滅解道無道等影在次文謂達四下二以義釋經云何言無生四諦從緣無性空故名之為無非斷無也滅雖無為因滅惑顯亦曰從緣則超筌悟旨成大者苦集滅道以為空筌其猶筌󱇮以求魚兔無相空理即為魚兔得魚亡筌是悟空旨便成大乘非離四外別有大也如非離筌而得魚矣又涅槃云下三引經證成大小別義雙證生滅及無生也經云善男子以是義故諸凡夫人有苦無諦聲聞緣覺有苦有苦諦而無真實諸菩薩等解苦無苦是故無苦而有真諦諸凢夫人有集無諦聲聞緣覺有集有集諦而無真實諸菩薩等解集無集是故無集而有真諦聲聞緣覺有滅非真菩薩摩訶薩有滅有真諦聲聞緣覺有道非真菩薩摩訶薩有道有真諦故引此經兼釋解苦無苦下之三句言謂若苦即諦下釋經凡夫無諦之言涅槃四諦品云佛復告迦葉所言苦者不名苦聖諦何以故若苦是苦聖諦者一切畜生及地獄眾生應有聖諦亦即思益經文此無諦言約審諦說不約諦實若約諦實三塗實苦二乘雖審知之下釋二乘有諦無實之言有審諦故如實知苦不同凢夫妄計為樂無實可知又二乘雖知苦相不知無量相故大經云苦有無量相非諸聲聞緣覺所知瑜伽說苦有一百一十然此經中雖彰名異即表義殊以名必召實故是無量四諦義也約一界一諦即有十千娑婆四諦有四百億十千名義而文義包博言含性相又二乘下第三無量四諦䟽文有三初牒上立理前不見法空苦性故無真實此不知無量不見相故亦非見實前即理智故但見生空不及菩薩此即量智故但知麤相不及菩薩故大經下二引文證成迦葉白佛言世尊昔佛一時在恒河岸尸首林中爾時如來取少𣗳葉告諸比丘我今手中所捉葉多一切因地草木葉多諸比丘言世尊一切因地草木葉多不可稱計如來所捉少不足言諸比丘我所覺了一切諸法如因大地生草木等為諸眾生所宣說者如手中葉迦葉難言如來所了無量諸法若入四諦則為已說若不入者應有五諦佛讚迦葉善哉善哉汝今所問則能利益安隱快樂無量眾生善男子如是諸法悉已攝在四諦法中迦葉復白佛言如是等法若在四諦如來何故唱言不說佛言善男子雖復入中猶名不說何以故善男子知聖諦有二種智一者中二者上中者聲聞緣覺上者諸佛菩薩善男子知陰為苦名為中智分別諸陰有無量相悉是諸苦非是聲聞緣覺所知是名上智善男子如是等義我於彼經竟不說之次歷入界皆如陰說又別歷色等五陰一一皆言有無量相此是無量四諦意也瑜伽說苦有一百一十即四十四論增數明之初云謂有一苦依無差別流轉之苦一切有情無不皆墮流轉苦故復有二苦一欲為根本苦謂所可愛事若變若壞所生之苦二癡異熟生苦謂若猛利體受所觸即於自體執我我所愚癡迷悶生極怨嗟由是因緣受二箭受謂身箭受及心箭受復有三苦一苦苦二行苦三壞苦次云復有四苦五有五苦六有六苦七有七苦八有八苦九有九苦十有十苦故成五十五苦次論云當知復有餘九種苦一一切苦二廣大苦三一切門苦四邪行苦五流轉苦六不隨欲苦七違害苦八隨逐苦九一切種苦其第一一切苦開為二苦一宿因所生苦二現緣所生苦其第二廣大苦門四苦第三一切門苦亦開四苦第四邪行苦開五五流轉苦開六六不隨欲苦開七七違害苦開八八隨逐苦開九九一切種苦開十復成五十五故兩𫨻合百一十苦然此經中下會今經文正同無量又究此四非唯但空便為真實今了陰入皆如無苦可捨無明塵勞即是菩提無集可斷生死即涅槃無滅可證邊邪皆中正無道可修無苦無集即無世間無滅無道即無出世間不取不捨同一實諦又究下無作四諦亦三初聰明言非唯但空者揀上無生但顯空義便為真實正是所宗今了下二別示四相陰入皆如者前云即空今云即如理已別矣又言無苦可捨非是空故無有可捨今體即如如外無苦何所捨耶此句言如如尚似空集言無明塵勞皆即菩提豈同前空苦菩提體外無別可斷不同無生空無可斷前則空中無華云何可摘今則波即是水不得除波下二諦例然生死即涅槃非是體空無生滅也邊邪皆中正者非離邊外別有中道非離邪外別有正道亦非無邊無邪無可修也細尋可見勿濫無生故涅槃四諦品云若知如來常住名修習苦若知法常名為修集若修滅者若多修空名為不善何以故滅壞一切法故壞於如來真法藏故同於外道若有說言有如來藏雖不可見若滅煩惱乃能得入若發此心一念因緣於證得中而得自在結云以如來祕密藏者即是滅諦道聖諦者所謂佛法僧寶及正解脫若能一念發心見如來常住無變法僧解脫亦復如是名修習道上皆無作四諦意也無苦無集下三束歸一諦一實諦義亦是涅槃十三文殊問佛世尊第一義中有世諦不世諦之中有第一義不如其有者即是一諦如其無者將非如來虗妄說耶善男子世諦即第一義諦世尊若爾則無二諦善男子有善方便隨順眾生說於二諦等皆一諦義下文殊問言所言實諦其義云何答云實諦名為真法若法非真不名實諦又名無顛倒名無虗妄名曰大乘是佛所說非魔所說又言善男子實諦者一道清淨無有二也善男子有常有樂有我有淨是則名為實諦之義故斯一品有作無作有量無量皆在其中準下第五地中復以十重觀察至下當明故斯一品下第二會經結示上第三𫨻中言此經正同無量四諦且從一義今則具結通具四種也故上䟽云而文義包博言含性相相即生滅及與無量性即無生及與無作相以廣狹成二四諦性以空實成二四諦經宗必融舉一收四方是經旨以四種四諦義出諸師故䟽闇用使合經文不標名目恐驚常聽結歸二對順常經論或名有作無作或名有量無量今之結意有作即生滅有量同無生於有量上說無生耳餘二名同五地十重至文自見今畧示名一善知俗諦二善知第一義諦三相諦四差別諦五成立諦六事諦七生諦八盡無生諦九入道智諦十善知一切菩薩地次第成就諦乃至善知如來成就智諦三宗趣者以無邊諦海隨根隨義立名不同徧空世界以此為宗務在益物調生為趣又上二皆宗發生淨信為趣。

> In the second section on explaining the name, the term "Four Noble Truths" is used. "Noble" means correct, referring to the undefiled correct Dharma that is attained in the mind. "Truth" has two meanings: first, truth as reality; second, truth as discernment. "Truth as reality" refers to discerning based on objects—meaning that the characteristics as spoken of are not abandoned, are real, and are certain; the two types of cause and effect, worldly and transcendent, are absolutely without falsity and cannot be mistaken. "Truth as discernment" refers to knowing and clarifying—the noble wisdom contemplates those \[truths\] and discerns them without falsity. Though ordinary beings have suffering and its origin, they do not discern them as real, so they cannot be called "truth." Because the non-inverted noble wisdom discerningly knows the objects, it is called "Noble Truth." Thus the Yogācāra, in chapter 95, says: "By two conditions it is called truth: first, by way of the nature of things; second, by way of resolution." Foolish beings have the first but not the latter; the noble ones possess both, and therefore it is specifically called "Noble Truth." The four are: suffering, origin, cessation, and path. Together they are called the Four Noble Truths—this is a numeral-possessive compound. <note place="inline">In the second section on explaining the name, the commentary text has two parts: first, directly explaining the name; the scriptures and treatises extensively clarify it, but here the text briefly covers it. The Fifth Ground will explain it again, and now it should be briefly discussed. First, the term is established. From "truth as reality" onward, both meanings are explained together. "Truth" applies to both meanings; the single word "Noble" belongs exclusively to truth as discernment. Therefore, from the Yogācāra passage onward, three citations are given to prove the two meanings: the nature of things is truth as reality, and resolution is truth as discernment.</note> What are the nature and characteristics? Oppression is called suffering—that is, contaminated form and mind. Increase is called origin—that is, karma and afflictions. Stillness is called cessation—that is, Nirvana. Escape is called path—that is, calm abiding and insight, etc. This is explained in terms of characteristics and applies to both the Small and Great Vehicles. The Treatise on Wisdom says: In the Small Vehicle, three are with characteristics and cessation is without characteristics; in the Great Vehicle, all four truths are without characteristics. <note place="inline">From "What are the nature and characteristics" onward is the second part, discussing essence and characteristics—meaning directly presenting the essence and explaining the aspects of practice, hence "essence and characteristics." Within this there are also two: first, discussing nature and characteristics; second, concluding with the scripture. Now in the first, generally there is the Tiantai understanding of four sets of Four Noble Truths. The four sets of Four Noble Truths were already fully presented in the Profound Meaning; here we briefly list their names: first, the Four Noble Truths of production and extinction; second, the Four Noble Truths of non-production; third, the Four Noble Truths of immeasurability; fourth, the Four Noble Truths of no action. According to the usual explanation, there are only two: sometimes called "with action" and "without action," or called "measurable" and "immeasurable." With action and measurable is the Small Vehicle; without action and immeasurable is the Great Vehicle. Now, by opening up the meaning, they become four. The first, the Four Noble Truths of production and extinction, has three parts. First, directly explaining—but each phrase has two meanings. For example, "oppression is called suffering" explains the specific name; second, "what are the characteristics" discusses characteristics. First, oppressing body and mind is the characteristic of suffering. Second, "contaminated form and mind" directly presents the essence. Form and mind are the five aggregates; mind is four of them. Because the five flourishing aggregates are suffering, unconditioned \[phenomena\] are not included. "Increase is called origin" explains the name and characteristics—accumulation and increase. "That is, karma and afflictions" presents the essence. The latter two truths are understood by analogy. For the path, "etc." includes the Eightfold Path and so on. "This is explained in terms of characteristics" is the second part, concluding that it belongs to the Four Noble Truths of production and extinction. However, the Four Noble Truths have characteristics and nature. What has been discussed above as nature is the nature of characteristics; what is discussed below as without characteristics is the true nature. From "The Treatise on Wisdom says" onward is the third part, citing proof. It also concludes the preceding and gives rise to the following. Concluding the preceding: this is the Four Noble Truths of production and extinction. In the Great Vehicle, all four truths are without characteristics—this gives rise to the following, the Four Noble Truths of non-production.</note> The Nirvana Sutra says: "Understanding suffering as without suffering is called the Noble Truth of Suffering." This means that by penetrating that the four conditions produce, therefore it is empty, one transcends the trap and awakens to the purport, accomplishing the Great \[Vehicle\]. Again, the Nirvana Sutra says: "Ordinary beings have suffering but no truth; the Two Vehicles have suffering and the truth of suffering but no reality; Bodhisattvas have no suffering but have truth and possess reality." This means that if suffering itself were truth, then the suffering of the three evil paths would also be truth. The Two Vehicles, though they discerningly know it, do not penetrate the emptiness of phenomena and do not see reality. <note place="inline">From "The Nirvana Sutra says" onward is the Four Noble Truths of non-production. The commentary has three parts. First, citing the scripture to directly explain—this is from the thirteen fascicles of the scripture, briefly indicating one truth of suffering. If fully expressed, it should say: "Understanding origin as without coalescence is called the Noble Truth of Origin; understanding cessation as without cessation, understanding path as without path," etc. The shadow of this appears in the following text. "By penetrating that the four conditions" onward is the second, using meaning to explain the scripture. How can it be said to be the Four Noble Truths of non-production? Because from conditions there is no inherent nature; emptiness is therefore called "non-production"—not annihilation. Though cessation is unconditioned, because cessation of afflictions reveals it, it is also said to be from conditions. "One transcends the trap and awakens to the purport, accomplishing the Great" means: suffering, origin, cessation, and path are taken as the empty trap; it is like a fish trap used to catch fish and rabbits. The characteristic-less principle of emptiness is the fish and rabbit. Having obtained the fish, one forgets the trap—this is awakening to the empty purport and thereby accomplishing the Great Vehicle. It is not that apart from the four there is separately something great. It is like not obtaining the fish apart from the trap. Again, from "the Nirvana Sutra says" onward is the third, citing scripture to prove the distinct meanings of the Great and Small Vehicles, proving both production-and-extinction and non-production. The scripture says: "Good son, for this reason all ordinary people have suffering but no truth; Hearers and Solitary Realizers have suffering and the truth of suffering but no reality; Bodhisattvas and others understand suffering as without suffering, and therefore have no suffering but have true truth. Ordinary people have origin but no truth; Hearers and Solitary Realizers have origin and the truth of origin but no reality; Bodhisattvas and others understand origin as without origin, and therefore have no origin but have true truth. Hearers and Solitary Realizers have cessation but it is not true; Bodhisattva-Mahāsattvas have cessation and true truth. Hearers and Solitary Realizers have the path but it is not true; Bodhisattva-Mahāsattvas have the path and true truth." Therefore this scripture is cited, and it also explains the three phrases beginning with "understanding suffering as without suffering." From "if suffering itself were truth" onward is explaining the scripture's phrase that ordinary beings have no truth. The Nirvana Sutra's chapter on the Four Noble Truths says: "The Buddha again told Mahākāśyapa: What is called suffering is not called the Noble Truth of Suffering. Why? If suffering were the Noble Truth of Suffering, then all animals and hell beings should have the Noble Truth." This is also the text of the Sutra of the Profound Meaning. This phrase "no truth" is spoken with respect to discernment, not with respect to truth as reality. If spoken with respect to truth as reality, the three evil paths are truly suffering. "The Two Vehicles, though they discerningly know it" onward explains the phrase that the Two Vehicles have truth but no reality. Because they have discerning truth, they know suffering as it is, unlike ordinary beings who falsely conceive it as pleasure. But no reality can be known. </note> Further, although the Two Vehicles know the characteristics of suffering, they do not know its immeasurable characteristics. Therefore the Great Sutra says: "Suffering has immeasurable characteristics, which Hearers and Solitary Realizers do not know." The Yogācāra says suffering has one hundred and ten \[kinds\]. However, in this scripture, though the names appear different, they thereby express different meanings, because names necessarily summon realities. Thus it is the meaning of the Four Noble Truths of immeasurability. In terms of one realm and one truth, there are ten thousand \[truths\]; the Four Noble Truths of the Sahā world have four hundred billion ten-thousand names and meanings, and the text and meaning are vast, containing both nature and characteristics. <note place="inline">From "Further, the Two Vehicles" onward is the third, the Four Noble Truths of immeasurability. The commentary has three parts. First, taking up the preceding to establish the principle: because previously they did not see the nature of suffering as empty of phenomena, they had no reality; here, not knowing immeasurability and not seeing characteristics, they also do not see reality. The former is rational wisdom, so they only see the emptiness of the person and do not reach the Bodhisattva; this is quantitative wisdom, so they only know coarse characteristics and do not reach the Bodhisattva. From "the Great Sutra" onward is the second, citing text to prove. Mahākāśyapa said to the Buddha: "World-Honored One, once the Buddha was at the bank of the Ganges in the Śīrṣa forest. At that time the Tathāgata took a few leaves and told the monks: 'The leaves in my hand are few; the leaves of all the grasses and trees on the earth are many.' The monks said: 'World-Honored One, the leaves of all the grasses and trees on the earth are many, incalculable; the Tathāgata holds but a few, not worth mentioning.' 'Monks, all the dharmas I have awakened to are like the grasses and trees born from the earth; what I have proclaimed for beings is like the leaves in my hand.' Mahākāśyapa objected: 'If the Tathāgata's immeasurable dharmas enter the four truths, then they have been spoken; if they do not enter, there should be five truths.' The Buddha praised Mahākāśyapa: 'Excellent, excellent! Your question now can benefit and bring peace and happiness to immeasurable beings. Good son, such dharmas are all included in the four truths.' Mahākāśyapa again said to the Buddha: 'If such dharmas are in the four truths, why did the Tathāgata say they were not spoken?' The Buddha said: 'Good son, though they enter, it is still called not spoken. Why? Good son, knowing the Noble Truths has two kinds of wisdom: one is middling, the other is superior. The middling is Hearers and Solitary Realizers; the superior is Buddhas and Bodhisattvas. Good son, knowing the aggregates as suffering is called middling wisdom. Distinguishing that the aggregates have immeasurable characteristics, all of which are suffering, is not known by Hearers and Solitary Realizers—this is called superior wisdom. Good son, such meanings I did not speak in that scripture.' Next, through the sense bases and elements, all are as with the aggregates. Also individually through the five aggregates of form and so on, each is said to have immeasurable characteristics—this is the meaning of the Four Noble Truths of immeasurability. The Yogācāra says suffering has one hundred and ten \[kinds\], which is the forty-fourth treatise's numerical expansion. It begins: 'There is one suffering—the suffering of cyclic existence without differentiation; all sentient beings without exception fall into the suffering of cyclic existence.' Then two sufferings: first, suffering rooted in desire—the suffering produced when desirable things change or perish; second, suffering born from the ripening of delusion—when touched by a fierce bodily sensation, one clings to self and what belongs to self, and deluded and confused, gives rise to extreme lamentation. From this cause one receives two arrows: the bodily arrow and the mental arrow. Then three sufferings: first, the suffering of suffering; second, the suffering of formation; third, the suffering of change. Next: four sufferings, five sufferings, six sufferings, seven sufferings, eight sufferings, nine sufferings, ten sufferings—thus making fifty-five sufferings. Then the treatise says: 'Know that there are also nine other kinds of suffering: one, all-pervasive suffering; two, vast suffering; three, all-gates suffering; four, wrong-practice suffering; five, cyclic existence suffering; six, not-following-desire suffering; seven, harm suffering; eight, following suffering; nine, all-kinds suffering.' The first, all-pervasive suffering, opens into two: one, suffering born from past causes; two, suffering born from present conditions. The second, vast suffering, opens into four. The third, all-gates suffering, also opens into four. The fourth, wrong-practice suffering, opens into five. The fifth, cyclic existence suffering, opens into six. The sixth, not-following-desire suffering, opens into seven. The seventh, harm suffering, opens into eight. The eighth, following suffering, opens into nine. The ninth, all-kinds suffering, opens into ten. Together again fifty-five. Thus the two sections combined make one hundred and ten sufferings. 'However, in this scripture' onward reconciles with the present scripture, which is exactly the same as immeasurability.</note> Further, investigating these four—it is not merely that emptiness alone is reality. Now one understands that aggregates and sense bases are all suchness; there is no suffering to abandon. Ignorance and afflictions are themselves enlightenment; there is no origin to cut off. Birth and death are themselves Nirvana; there is no cessation to realize. Extremes and false views are all middle and correct; there is no path to cultivate. No suffering and no origin means no world; no cessation and no path means no transcendence of the world. Not grasping and not abandoning is the same single true truth. <note place="inline">From "Further, investigating" onward is the Four Noble Truths of no action, also in three parts. First, a sharp statement: "not merely that emptiness alone"—this distinguishes from the preceding non-production, which merely reveals the meaning of emptiness as reality; this is precisely what is being advocated. From "Now one understands" onward is the second, separately showing the four characteristics. "Aggregates and sense bases are all suchness"—previously it was said "immediately empty," now it is said "immediately such"; the principle is already different. Also, "no suffering to abandon"—it is not that because of emptiness there is nothing to abandon; now, understanding that \[suffering\] is suchness itself, outside of suchness there is no suffering—what is there to abandon? This phrase says suchness; it still resembles emptiness. "Origin" says ignorance and afflictions are themselves enlightenment—how can this be the same as the previous emptiness of suffering? Apart from enlightenment itself there is nothing separate to cut off, unlike non-production where emptiness has nothing to cut off. Previously, in emptiness there is no flower—how could it be plucked? Now, waves are themselves water—one cannot remove the waves. The latter two truths are analogous. "Birth and death are themselves Nirvana"—it is not that their essence is empty and without production or extinction. "Extremes and false views are all middle and correct"—it is not that apart from extremes there is separately a middle way, nor apart from false views separately a correct path; nor is it that without extremes and without false views there is nothing to cultivate. Carefully examine this and do not confuse it with non-production. Therefore the Nirvana Sutra's chapter on the Four Noble Truths says: "If one knows the Tathāgata is permanent, this is called cultivating suffering. If one knows dharmas are permanent, this is called cultivating origin. If one cultivates cessation, if one mostly cultivates emptiness, this is called unwholesome. Why? Because it destroys all dharmas and destroys the Tathāgata's true Dharma treasury, and is the same as outer paths. If someone says there is a Tathāgata treasury, though it cannot be seen, if one extinguishes afflictions one can enter it. If one brings forth this mind, in one thought's causal condition, one attains mastery in realization." It concludes: "Because the Tathāgata's secret treasury is the truth of cessation. The Noble Truth of the Path is the Buddha, Dharma, and Saṅgha jewels and correct liberation. If one can in one thought bring forth the mind to see the Tathāgata as permanent and unchanging, and the Dharma, Saṅgha, and liberation are likewise, this is called cultivating the path." All of the above is the meaning of the Four Noble Truths of no action. From "No suffering and no origin" onward is the third, binding them back into one truth—the meaning of the single true truth. This is also from the Nirvana Sutra, fascicle thirteen: Mañjuśrī asked the Buddha: "World-Honored One, in the ultimate truth is there a worldly truth? In the worldly truth is there an ultimate truth? If there is, then it is one truth. If there is not, is the Tathāgata not speaking falsely?" "Good son, worldly truth is ultimate truth." "World-Honored One, if so, then there are no two truths." "Good son, there is skillful means following beings and speaking of two truths," etc. All are the meaning of one truth. Later Mañjuśrī asked: "What is the meaning of the term 'true truth'?" The answer: "True truth is called the true Dharma. If a dharma is not true, it is not called true truth." Also called "without inversion," "without falsity," "the Great Vehicle," "spoken by the Buddha, not spoken by Māra." It also says: "Good son, true truth is one path, pure, without two." "Good son, having permanence, bliss, self, and purity—this is called the meaning of true truth."</note> Therefore this one chapter contains with-action and without-action, measurable and immeasurable, all within it. According to the Fifth Ground below, it is further observed through ten aspects; this will be clarified later. <note place="inline">From "Therefore this one chapter" onward is the second, reconciling the scripture and concluding. In the above third section it says this scripture is exactly the same as the Four Noble Truths of immeasurability, but that is only from one perspective. Now it fully concludes that all four are included. Therefore the above commentary says: "The text and meaning are vast, containing both nature and characteristics." Characteristics are production-and-extinction and immeasurability; nature is non-production and no-action. In terms of characteristics, broad and narrow make the two \[sets of\] four truths; in terms of nature, empty and real make the two \[sets of\] four truths. The scripture's purport must be harmonious: raising one gathers all four—this is the scripture's intent. Because the meanings of the four kinds of four truths come from various masters, the commentary secretly uses them to fit the scripture's text without labeling them, lest it startle ordinary listeners. The conclusion returns to two pairs, following common scriptures and treatises: sometimes called with-action and without-action, sometimes measurable and immeasurable. The present conclusion means: with-action is production-and-extinction; measurable is the same as non-production—non-production is spoken on the basis of the measurable. The other two names are the same. The Fifth Ground's ten aspects will be seen in the text. Now briefly indicating the names: one, skillfully knowing conventional truth; two, skillfully knowing ultimate truth; three, characteristic truth; four, differentiated truth; five, established truth; six, truth of things; seven, truth of production; eight, truth of exhaustive non-production; nine, truth of the wisdom of entering the path; ten, skillfully knowing the truth of the progressive accomplishment of all Bodhisattva grounds, and even skillfully knowing the truth of the Tathāgata's accomplished wisdom.</note> Third, the purport: because the boundless ocean of truths establishes different names according to faculties and meanings, pervading worlds as numerous as empty space—this is its doctrine. Its purpose is to benefit beings and train them. Also, both of the above have as their purport the generation of pure faith.

四解妨難問既彰佛語業答說法問佛所說法多門何以唯陳四諦答以名雖在小義通大小事理具足謂苦集二諦是世間因果所知所斷無改易故滅道二諦出世間因果所證所修事決定故知斷證修能運眾生到彼岸故世界有異此獨無改況無量無作何義不収是故約此以顯差別答以名雖在小者通此一問有二意一四諦包含故二開權顯實故今初名雖在小者經中多言為求聲聞者說四諦故義通大小即生滅無生等事理具足者如十二緣但事而無理今滅諦是理十二緣名廣事畧事亦不具但有苦集而無道故六波羅蜜但顯出世無世間故但有道滅無苦集故謂苦集二諦下出具足相世界有異者十方諸佛出世教化皆令捨於世間證涅槃故三世同然故涅槃云我昔與汝等不識四真諦是故久流轉生死大苦海况無量下収後二重但用前二性相具足大小包含况加此二一實之旨於是乎在又為破計引機故謂演彼聲聞四諦局法今亡所執引入一乘無邊諦海故約此辨何以四諦皆帶苦言謂苦滅聖諦等然謂生苦之集故云苦集𥁞苦之滅名為苦滅至苦滅之道名苦滅道不得單言苦道以道非生苦不同集故又非滅苦不同滅故能證苦滅故云苦滅道又為破計下第二開權顯實以諸經中多說四諦為小今開此局名周法界亡所執相即入無生引入一乘則會真實况六度等而不周耶。

> Once the four interpretations resolve the challenges, the question about the Buddha's verbal karma is clarified—the answer addresses the question of teaching the Dharma. Someone asks: The Buddha taught the Dharma in many ways, so why does he only set forth the Four Noble Truths? The answer: Though the name is narrow, its meaning extends to both the small and great vehicles, and both the worldly and the transcendent are fully included. The first two truths—Suffering and the Origin of Suffering—concern worldly cause and effect, what is to be understood and what is to be abandoned, and are unchangeable. The last two—Cessation and the Path—concern transcendent cause and effect, what is to be realized and what is to be cultivated, and are certain in their nature. Understanding, abandoning, realizing, and cultivating can carry sentient beings to the other shore. Though worlds differ, this alone does not change. How much more so for the immeasurable and the unconditioned—what meaning is not encompassed? Therefore it is in terms of these that the distinctions are revealed.<note place="inline">"Though the name is narrow" in the answer relates to this entire question in two senses: first, because the Four Noble Truths are all-encompassing; second, because it opens the provisional to reveal the real. Now, "though the name is narrow" first—the scriptures often say that for those seeking the voice-hearer vehicle, the Four Noble Truths are taught, so the meaning extends to both small and great, such as the produced-and-extinguished and the unproduced. "Both the worldly and the transcendent are fully included"—for example, the twelve links of dependent origination concern only the worldly without the transcendent; now the truth of cessation is the transcendent. The twelve links are broad in name but brief in content, and the content is also incomplete, having only Suffering and Origin without the Path. The six perfections only reveal the transcendent without the worldly, having only the Path and Cessation without Suffering and Origin. "The first two truths—Suffering and Origin"—below, the characteristics of full inclusion are set forth. "Though worlds differ"—the Buddhas of the ten directions appear in the world to teach and guide, all causing beings to renounce the worldly and realize nirvana; the three times are likewise. Therefore the Nirvana Sutra says: "Formerly, I and you did not know the Four True Truths; therefore we long wandered in the great sea of suffering of birth and death." "How much more so for the immeasurable"—below, the latter two are encompassed. Since the first two are sufficient in nature and characteristics, encompassing the small and great, how much more does adding these two reveal the meaning of the One Real—herein it lies.</note> Moreover, to break fixations and attract capacities, he demonstrates that the voice-hearers' narrow Dharma of the Four Noble Truths now dissolves the grasped object and leads into the One Vehicle's boundless ocean of truth. Therefore it is in terms of this that the distinction is made. Why do all Four Noble Truths carry the word "suffering"? They are called the Noble Truth of Suffering, the Noble Truth of the Cessation of Suffering, and so on. Yet because the Origin produces suffering, it is called the Origin of Suffering; the Cessation that ends suffering is called the Cessation of Suffering; the Path leading to the Cessation of Suffering is called the Path to the Cessation of Suffering. One cannot simply say "the Path of Suffering," because the Path is not what produces suffering, unlike the Origin. Nor is it what ceases suffering, unlike Cessation. Because it can realize the cessation of suffering, it is called the Path to the Cessation of Suffering.<note place="inline">"Moreover, to break fixations"—below is the second, opening the provisional to reveal the real. Since many scriptures speak of the Four Noble Truths as the small vehicle, now opening this narrow name to encompass the entire Dharma realm, dissolving the grasped characteristics, one enters the unproduced and is led into the One Vehicle, thus meeting the real. How much more so the six perfections and others—are they not all-encompassing?</note>

爾時文殊師利菩薩摩訶薩告諸菩薩言。

五正釋文一品分二先標告二諸佛子下正顯於中分四初娑婆諦名二隣次十界三類通一切四主伴無窮然此望前品略於單說四洲就初二中一一方內文各有二一別列諦名二結數辨意然其立名或有因從果稱果籍因名約事約理或緫或別如文當知。

諸佛子苦聖諦此娑婆世界中或名罪或名逼迫或名變異或名攀緣或名聚或名刺或名依根或名虛誑或名癰瘡處或名愚夫行。

初娑婆中列內四諦即為四別一苦云罪者摧也謂摧壞色心故二逼迫者不可意境逼迫身心也此二緫顯三變異者壞苦也攀緣者追求苦也聚者五盛陰苦也刺者從喻立名如刺未拔依根者由苦能生一切惡也虛誑者於下苦中能生樂想也癕瘡處者此喻二苦有癰瘡處性自是苦此如五陰苦若加手等觸苦上加苦是苦苦也愚夫行者行苦也愚人所行故如以睫毛置掌不覺若置眼內為苦不安愚夫不覺行苦如掌內之毛而復以苦反欲捨苦皆愚夫行也如一睫毛者全是俱舍頌云如以一睫毛置掌人不覺若置眼睛上為苦極不安凢夫如手掌不覺行苦睫智者如眼睛緣極生猒怖而復以苦者即法華經第一云不求大勢佛及與斷苦法深入諸邪見以苦欲捨苦為是眾生故而起大悲心。

諸佛子苦集聖諦此娑婆世界中或名繫縛或名滅壞或名愛著義或名妄覺念或名趣入或名決定或名網或名戲論或名隨行或名顛倒根。

二集中初二通顯謂有業惑者繫縛三界滅壞善根次二別顯煩惱餘多通業惑有業惑者然三雜染業惑為集別有多門總不出二。

諸佛子苦滅聖諦此娑婆世界中或名無諍或名離塵或名寂靜或名無相或名無沒或名無自性或名無障礙或名滅或名體真實或名住自性。

三苦滅中無諍者煩惱為諍故煩惱名諍即俱舍論云煩惱名諍觸動善品故今滅煩惱故名無諍體真實者非唯惑滅而已實乃法身常住為滅諦之義故非唯滅惑者如成實等亦說滅者譬如燈滅則膏明俱竭無復別有一實𥁞處也肇公亦用此言實則滅惑所顯法身常住有實體也故涅槃第四迦葉問言如佛所言如燈滅已無有方所如來亦爾既滅度已亦無方所佛告迦葉善男子如人然燈之時燈器大小悉滿中油隨其油在其明猶存若油𥁞已明亦俱盡其明滅者喻煩惱滅明雖滅盡燈器猶存如來亦爾煩惱雖滅法身常存下文又云如燈滅者是羅漢涅槃又四諦品云若言修習空法是名不善滅壞一切如來真法藏故同於外道故知滅體法是真寔故次云住自性也謂本來滅故次云住自性者證成上文體真實義則體真實揀非虛妄及非空無住自性言即是法住法正位也本來寂滅即成上文住自性義。

諸佛子苦滅道聖諦此娑婆世界中或名一乘或名趣寂或名導引或名究竟無分別或名平等或名捨擔或名無所趣或名隨聖意或名仙人行或名十藏。

四苦滅道諦云十藏者謂信聞等如十藏品說。

諸佛子此娑婆世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

二結云四百億十千者准望前名號一四洲有十千今一四天下一諦亦有十千四諦歷於百億故有四百億箇十千隨眾生心下顯差別之意也。

諸佛子此娑婆世界所言苦聖諦者彼密訓世界中或名營求根或名不出離或名繫縛本或名作所不應作或名普𨷖諍或名分析悉無力或名作所依或名極苦或名躁動或名形狀物。

第二辨十方諦名密訓即東方界也苦名分析悉無力者推之於緣無實物也形狀物者有形皆苦也。

諸佛子所言苦集聖諦者彼密訓世界中或名順生死或名染著或名燒然或名流轉或名敗壞根或名續諸有或名惡行或名愛著或名病源或名分數。

集中病源者謂有攀緣故病源者即淨名第二云何謂病本謂有攀緣從有攀緣則為病本下文云何斷攀緣以無所得若無所得則無攀緣釋曰正引病本無得因便。

諸佛子所言苦滅聖諦者彼密訓世界中或名第一義或名出離或名可讚歎或名安隱或名善入趣或名調伏或名一分或名無罪或名離貪或名決定。

滅云一分者惑由妄起故分數塵沙理不可分故稱一分惑由妄起者即大般若中般若波羅蜜多清淨若色清淨若一切智智清淨無二無二分無別無斷故故無二分是一分耳是以生公云萬善理同而相兼惡異而域絕善因伏惑成別故有八萬行名行雖參差俱果菩提緫由一理以統之故何有二分理不可分如虛空故。

諸佛子所言苦滅道聖諦者彼密訓世界中或名猛將或名上行或名超出或名有方便或名平等眼或名離邊或名了悟或名攝取或名最勝眼或名觀方。

道言上行者所之在滅所之在滅者滅為最上之者適也道能證滅故為上行此言在於周易故謙卦云地道卑而上行噬嗑卦彖辭云柔得中而上行注云上行謂所之在進也凢言上行所之在貴也今借此文勢言觀方者謂觀四諦也更有四方如十定品觀方者即涅槃三十六迦葉品中云如恒河邊有七種眾生一者沉沒二者沒已還出出已復沒三者沒已却出出已不沒四者出已觀方五者觀方已去六者去至淺處則住七者到彼岸廣有合文今但取第四觀方一義經云是名第四徧觀四方四方者即是四諦釋曰能觀四諦即是道諦故道名觀方更有四方者即第四十二阿耨達池喻中合池四方云佛子何者名為菩薩四方所謂見一切佛而得開悟一也聞一切法受持不忘二也圓滿一切波羅蜜行三也大悲說法滿足眾生四也釋曰若觀此四為菩薩道也。

諸佛子密訓世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

諸佛子此娑婆世界所言苦聖諦者彼最勝世界中或名恐怖或名分𫨻或名可厭惡或名須承事或名變異或名招引冤或名能欺奪或名難共事或名妄分別或名有勢力。

二最勝世界者即是南方前名豐溢豐溢是正翻最勝乃義譯耳苦名有勢力者生老病死猶四山臨人世雖賢豪力無與競生老病死者涅槃二十九中釋八喻非喻云云何非喻如我昔告波斯匿王云大王有親信人從四方來各作是言大王有四大山從四方來欲害人民王若聞者當設何計王言世尊設有此來無逃避處唯當專心持戒布施我即讚言善哉大王我說四山即是眾生生老病死生老病死常來切人云何大王不修施戒即其事也故賢與不肖豪強羸弱同為四遷一無脫者梵王帝釋貧窮下賤堯舜桀紂三皇四凶併歸灰壤皆為苦依。

諸佛子所言苦集聖諦者彼最勝世界中或名敗壞或名癡根或名大冤或名利刃或名滅味或名仇對或名非己物或名惡導引或名增黑暗或名壞善利。

集名非己物者己本性淨妄惑何預。

諸佛子所言苦滅聖諦者彼最勝世界中或名大義或名饒益或名義中義或名無量或名所應見或名離分別或名最上調伏或名常平等或名可同住或名無為。

滅名義中義者事善有義滅理尤勝義中義也。

諸佛子所言苦滅道聖諦者彼最勝世界中或名能燒然或名最上品或名決定或名無能破或名深方便或名出離或名不下劣或名通達或名解脫性或名能度脫。

道名燒然以智慧火燒煩惱故。

諸佛子最勝世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

諸佛子此娑婆世界所言苦聖諦者彼離垢世界中或名悔恨或名資待或名展轉或名住城或名一味或名非法或名居宅或名妄著處或名虛妄見或名無有數。

三西方離垢世界苦名有無數者三際無涯故。

諸佛子所言苦集聖諦者彼離垢世界中或名無實物或名但有語或名非潔白或名生地或名執取或名鄙賤或名增長或名重擔或名能生或名麤獷。

集名增長者從惑生惑業故從惑生惑業者即俱舍頌具云從惑生惑業從業生於事從事事惑生有支理唯此此偈六地當釋今但要此句從惑生惑者謂從愛生取也言從惑生業者即從取生有及無明生行事即是苦今但說集唯舉惑業。

諸佛子所言苦滅聖諦者彼離垢世界中或名無等等或名普除𥁞或名離垢或名最勝根或名稱會或名無資待或名滅惑或名最上或名畢竟或名破印。

滅名稱會者以事之滅稱會理滅故破印者世之陰苦若蠟印印泥印壞文成此陰纔滅彼陰續生今云破印永不生也若蠟印印泥者即涅槃二十九下當廣釋次下䟽文即彼經文今當畧引經云善男子如日垂沒山陵塠阜影現東移理無西逝眾生果報亦復如是此陰滅時彼陰續生如燈生暗滅燈滅暗生善男子如蠟印印泥印與泥合印滅文成而是蠟印不變在泥文非泥出不餘處來以印因緣而生是文現在陰滅中陰陰生是現在陰終不變為中陰五陰中陰五陰亦非自生不從餘來因現陰故生中陰陰如蠟印印泥印壞文成名雖無差而時節有異釋曰義至下釋今意在破印耳陰即是苦若證滅理現在之陰不為後因後陰不生即破印也。

諸佛子所言苦滅道聖諦者彼離垢世界中或名堅固物或名方便分或名解脫本或名本性實或名不可毀訾或名最清淨或名諸有邊或名受寄全或名作究竟或名淨分別。

道名諸有邊者照實即生死可𥁞也故中論云真法及說者聽者難得故是故則生死非有邊無邊謂三事難得故非有邊難得者容有得義得則生死有邊受寄全者業寄於集蹔受還亡業寄於道永不可失照實等者此正立理故中論下引證先舉偈文即邪見品先有偈云若世間有邊云何無後世若世間無邊云何有後世上反釋次云五陰常相續猶如燈火𦦨以是於世間不應邊無邊釋曰以緣生性空故不屬邊無邊復次如中百觀說真法及說者等此約相說不遇因緣則生死無邊遇則有邊此有三事一真法如良藥二說者如良醫三聽者如可治之病若具此三煩惱病愈生死可𥁞𥁞即是有邊不具此三煩惱浩然生死無畔斯則無邊故結云非有邊非無邊也謂三事下䟽釋上偈即影公意彼䟽云難得故非有邊難得故非無邊言猶難見故取意釋夫言難得非全不得若全不得一向無邊今有得者得則有邊以難得故則無邊耳此亦約一人而說若總望一切難有其邊業寄於集者設修善業有漏心修是寄於集因𥁞報謝故云還亡無漏心修是寄於道道符於理直趣菩提。

諸佛子離垢世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

諸佛子此娑婆世界所言苦聖諦者彼豐溢世界中或名愛染處或名險害根或名有海分或名積集成或名差別根或名增長或名生滅或名障礙或名刀劒本或名數所成。

四北方豐溢世界者豐溢自南方界名前品此方名為豐樂梵云微部地田夷切豐樂得旨譯者不審二名相參耳苦名有海分者二十五有各一分也數所成者數體即集集所成故二十五有者頌云四洲四惡趣梵王六欲天無想五那含四空并四禪廣如涅槃十四數體即集者有為之法總名為數亦心數也今總中取別云即集也。

諸佛子所言苦集聖諦者彼豐溢世界中或名可惡或名名字或名無𥁞或名分數或名不可愛或名能攫噬或名麤鄙物或名愛著或名器或名動。

集名分數者無一理以貫之則惑業萬差矣攫噬者攫摶也噬嚙也集之損害猶惡禽獸也無一理者生公云凢順理生心名善乘背為惡萬善理同而相兼惡異而域絕即斯義矣。

諸佛子所言苦滅聖諦者彼豐溢世界中或名相續斷或名開顯或名無文字或名無所修或名無所見或名無所作或名寂滅或名已燒𥁞或名捨重擔或名已除壞。

滅名無所修者修已極故。

諸佛子所言苦滅道聖諦者彼豐溢世界中或名寂滅行或名出離行或名勤修證或名安隱去或名無量壽或名善了知或名究竟道或名難修習或名至彼岸或名無能勝。

道名無量壽者謂證滅永常今因標果稱。

諸佛子豐溢世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

諸佛子此娑婆世界所言苦聖諦者彼攝取世界中或名能劫奪或名非善友或名多恐怖或名種種戲論或名地獄性或名非實義或名貪欲擔或名深重根或名隨心轉或名根本空。

五東北方攝取世界苦名地獄性者未入忍來常有墮性未入忍者俱舍云煖必至涅槃頂終不斷善忍不墮惡趣第一入離生四善根中第三方免地獄故知苦依之身地獄性矣根本空者約性以說同淨名五受陰洞達空故同淨名者即迦旃延章謂不生不滅是無常義五受陰洞達空無所起是苦義諸法畢竟無所有是空義於我無我而不二是無我義法本不生今則無滅是寂滅義今唯要一句至第三會當廣分別耳。

諸佛子所言苦集聖諦者彼攝取世界中或名貪著或名惡成辦或名過惡或名速疾或名能執取或名想或名有果或名無可說或名無可取或名流轉。

集中由妄惑故愛見羅剎橫相執取妄體本空故無可取故中論云虛誑妄取者是中何所取佛說如是法欲以示空義愛見等者愛見羅剎前已釋竟二地經云身見羅剎於中執取將其永入愛欲稠林妄體本空者由二義前名執取後名無所取義似相違故中論下釋無所取即是行品行即是陰謂小乘人為菩薩立過云若一切法空何以佛說虗誑妄取若有妄取法則不空故偈云如佛經所說虗誑妄取相諸行妄取故是名為虗誑故論主舉偈以答即如今䟽所引偈是此答意云由不了空無所取中而生取著故云妄取若有可取不名妄取明知說於妄取正為說空如貴翳人妄取空華正為顯華是非有故。

諸佛子所言苦滅聖諦者彼攝取世界中或名不退轉或名離言說或名無相狀或名可欣樂或名堅固或名上妙或名離癡或名滅𥁞或名遠惡或名出離諸佛子所言苦滅道聖諦者彼攝取世界中或名離言或名無諍或名教導或名善廻向或名大善巧或名差別方便或名如虛空或名寂靜行或名勝智或名能了義。

滅道俱名離言者滅性離言道令言離故滅性離言者諸法寂滅相不可以言宣故道令言離者亡心體極離言契滅故。

諸佛子攝取世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

諸佛子此娑婆世界所言苦聖諦者彼饒益世界中或名重擔或名不堅或名如賊或名老死或名愛所成或名流轉或名疲勞或名惡相狀或名生長或名利刃。

六東南饒益世界苦名如賊者五盛陰苦劫害我故。

諸佛子所言苦集聖諦者彼饒益世界中或名敗壞或名渾濁或名退失或名無力或名喪失或名乖違或名不和合或名所作或名取或名意欲。

集名無力者於出生死無有力能善法治之不復相拒故。

諸佛子所言苦滅聖諦者彼饒益世界中或名出獄或名真實或名離難或名覆護或名離惡或名隨順或名根本或名捨因或名無為或名無相續。

滅名捨因者無為無因而體是果菩提之道望此亦因獨寂滅涅槃得稱果果故曰捨因無為無因者即涅槃師子吼品云涅槃無因而體是果若涅槃有因不得名為般涅槃也謂涅槃之體畢竟無因如無我我所故亦如俱舍無為無因果謂六因無五但有能作故名捨因而體是果則離繫果菩提之道望此亦因者要得菩提證涅槃故故此菩提亦名為因是果中因故滅理涅槃是因家之果又是菩提果家之果故。

諸佛子所言苦滅道聖諦者彼饒益世界中或名達無所有或名一切印或名三昧藏或名得光明或名不退法或名能𥁞有或名廣大路或名能調伏或名有安隱或名不流轉根。

道名一切印無不審決故印義後說。

諸佛子饒益世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

諸佛子此娑婆世界所言苦聖諦者彼鮮少世界中或名險樂欲或名繫縛處或名邪行或名隨受或名無慙恥或名貪欲根或名恒河流或名常破壞或名炬火性或名多憂惱。

七西南鮮少世界苦名邪行者體非正道是行性故。

諸佛子所言苦集聖諦者彼鮮少世界中或名廣地或名能趣或名遠慧或名留難或名恐怖或名放逸或名攝取或名著處或名宅主或名連縛。

集名廣地生大苦樹故宅主即無明也。

諸佛子所言苦滅聖諦者彼鮮少世界中或名充滿或名不死或名無我或名無自性或名分別𥁞或名安樂住或名無限量或名斷流轉或名絕行處或名不二。

滅名絕行處者心路絕故。

諸佛子所言苦滅道聖諦者彼鮮少世界中或名大光明或名演說海或名簡擇義或名和合法或名離取著或名斷相續或名廣大路或名平等因或名淨方便或名最勝見。

道名廣大路者先聖後賢游之而不厭故。

諸佛子鮮少世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

諸佛子此娑婆世界所言苦聖諦者彼歡喜世界中或名流轉或名出生或名失利或名染著或名重擔或名差別或名內險或名集會或名惡舍宅或名苦惱性。

八西北歡喜界中苦諦闕一者𣈆譯少出生唐譯少失利。

諸佛子所言苦集聖諦者彼歡喜世界中或名地或名方便或名非時或名非實法或名無底或名攝取或名離戒或名煩惱法或名狹劣見或名垢聚。

集名無底者煩惱深故非習道學浮沉而不已非習道學者亦涅槃三十二師子吼品恒河七人之意習道是法學浮是喻經中因師子吼問若一切眾生乃至闡提定有佛性即當定得無上菩提何以一切眾生不得涅槃若有佛性力故何須修習八正道等佛便讚歎謂舉此喻佛言善哉善哉善男子如恒河邊有七種人若為洗浴恐怖賊寇或為採華則入河中第一人者入水則沒何以故麤無力故不習浮故第二人者雖沒還出出已復沒何以故身力大故則能還出不習浮故出已還沒第三人者沒已即出出更不沒何以故身重故沒力大故出又習浮故出已即住第四人者入已便沒沒已還出出已即住通觀四方何以故重故則沒力大還出習浮即住不知出處故觀四方第五人者入已即沒沒已還出出已即住住已觀方觀方已即去何以故為怖畏故第六人者入已即去淺處則住何以故觀賊遠近故第七人者既至彼岸登上大山無復恐怖離諸怨賊受大快樂善男子生死大河亦復如是有七種人畏煩惱賊故發意欲度此下即是義明經文第一人者謂出家披衣隨逐惡友聽受邪法撥無因果即一闡提沒生死河不能得出第二人者欲度生死斷善根故沒親近善友得信心故出又遇惡友復斷善根故復沒也第三人者斷善根故沒近善友得信心故出信如來常住修習淨戒讀誦書寫十二部經堅住施慧故名不沒修戒施慧即是習浮第四人者沒出與住皆同第三但合觀方云觀四方者四沙門果第五人者餘義同前但即去者心無退轉是住無退轉已即便前進前進者謂辟支佛第六人者前喻之中但云入已即去及至合中亦同第五皆有沒出住去去至淺處第七人者發意欲度生死大河斷善根故於中沉沒親近善友獲得信心得信心已是名為出以信心故讀誦書寫解說十二部經為眾生故廣宣流布樂於慧施修習智慧以利根故堅住信慧心無退轉無退轉已即便前進既前進已得到彼岸登大高山離諸恐怖多受安樂善男子彼岸山者喻於如來受安樂者唯佛常住大高山者喻大涅槃善男子是恒河邊如是諸人悉具手足而不能度一切眾生亦復如是實有佛寶法寶僧寶如來常說諸法要義謂八聖道大般涅槃而諸眾生悉不能得此非我咎亦非聖道眾生等過當知悉是煩惱過惡以是義故一切眾生不得涅槃釋曰是知眾生雖有佛性要須修道方至彼岸。

諸佛子所言苦滅聖諦者彼歡喜世界中或名破依止或名不放逸或名真實或名平等或名善淨或名無病或名無曲或名無相或名自在或名無生。

滅名破依止身與煩惱互為依止展轉無窮唯證滅理方能永破身與煩惱下即涅槃四十納衣梵志問言如瞿曇說無量世中作善不善未來還得善不善身是義不然何以故如瞿曇說因煩惱故獲得是身若因煩惱獲是身者身為在先煩惱在先若煩惱在先誰之所作住在何處若身在先云何說言因煩惱得是故若言煩惱在先是即下可若身在先是亦不可若言一時是亦不可先後一時義俱不可是故我說一切諸法皆有自性不從因緣下經答云善男子汝言身為在先煩惱在先者是義不然何以故若我當說身在先者汝可難言汝亦同我身不在先何因緣故而作是難善男子一切眾生身及煩惱俱無先後一時而有雖一時有要因煩惱而得有身終不因身有煩惱也釋曰上有三關先後一時佛捨前後而用一時恐難一時故自遮云汝意若謂如人二眼一時而得不相因待左不因右右不因左煩惱及身亦如是者是義不然何以故世間眼見炷之與明雖復一時明要因炷終不因明而有炷也釋曰此佛一答一時因緣二義並成故經䟽云身與煩惱互為依止互為依止之言即俱時義非為因身有煩惱也謂因煩惱而得有身能生煩惱復依身住亦不應難未得身時煩惱依何故云互依二互因依展轉無際若證滅理因惑不生惑既不生身從何得非唯身滅證於不生展轉之見亦皆寂滅。

諸佛子所言苦滅道聖諦者彼歡喜世界中或名入勝界或名斷集或名超等類或名廣大性或名分別𥁞或名神力道或名眾方便或名正念行或名常寂路或名攝解脫。

道名廣大性者無不在故道名廣大性者然道無不在亦是莊子商太宰懿問莊子曰道何所在答曰道在瓦石曰何下耶莊子曰道在屎尿曰何愈下耶曰道無不在彼以虗無自然為道無法不是虗無自然故無不在今以類取則真如寂滅無所不在道符於滅何所不在。

諸佛子歡喜世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

諸佛子此娑婆世界所言苦聖諦者彼關鑰世界中或名敗壞相或名如坏器或名我所成或名諸趣身或名數流轉或名眾惡門或名性苦或名可棄捨或名無味或名來去。

九下方關鑰世界苦名我所成者我見有故。

諸佛子所言苦集聖諦者彼關鑰世界中或名行或名憤毒或名和合或名受支或名我心或名雜毒或名虛稱或名乖違或名熱惱或名驚駭。

集名我心即我見愛。

諸佛子所言苦滅聖諦者彼關鑰世界中或名無積集或名不可得或名妙藥或名不可壞或名無著或名無量或名廣大或名覺分或名離染或名無障礙。

滅名覺分者所覺處故。

諸佛子所言苦滅道聖諦者彼關鑰世界中或名安隱行或名離欲或名究竟實或名入義或名性究竟或名淨現或名攝念或名趣解脫或名救濟或名勝行。

道名入義者能入滅諦第一義故。

諸佛子關鑰世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

諸佛子此娑婆世界所言苦聖諦者彼振音世界中或名匿疵或名世間或名所依或名慠慢或名染著性或名駛流或名不可樂或名覆藏或名速滅或名難調。

十上方振音世界苦名匿疵身為惑病所藏處故慠慢者慢以生苦為業果取因名染著性者性令染故如樂受壞苦誰謂苦耶駛流者剎那性故即行苦也不可樂者苦苦也覆藏者藏苦因故樂藏壞苦故不苦不樂藏行苦故速滅者流轉苦也難調者誰不欲捨莫之能出不憚疲苦方能調之。

諸佛子所言苦集聖諦者彼振音世界中或名須制伏或名心趣或名能縛或名隨念起或名至後邊或名共和合或名分別或名門或名飄動或名隱覆。

集名至後邊者不斷無窮故門者入苦趣故。

諸佛子所言苦滅聖諦者彼振音世界中或名無依處或名不可取或名轉還或名離諍或名小或名大或名善淨或名無𥁞或名廣博或名無等價。

滅名不可取取則不滅也小之則無內不容一物也大之則無外法界性也。

諸佛子所言苦滅道聖諦者彼振音世界中或名觀察或名能摧敵或名了知印或名能入性或名難敵對或名無限義或名能入智或名和合道或名恒不動或名殊勝義。

道名難敵對者有惑必破不為惑破故猶明能滅闇故無闇而不滅闇不滅明何能相敵。

諸佛子振音世界說四聖諦有如是等四百億十千名隨眾生心悉令調伏。

諸佛子如此娑婆世界中說四聖諦有四百億十千名如是東方百千億無數無量無邊無等不可數不可稱不可思不可量不可說𥁞法界虛空界所有世界彼一一世界中說四聖諦亦各有四百億十千名隨眾生心悉令調伏。

第三諸佛子下類通一切初舉娑婆以類東方。

如東方南西北方四維上下亦復如是。

後舉東方以類餘九。

諸佛子如娑婆世界有如上所說十方世界。

第四如娑婆下顯主伴無𥁞文中初舉此例彼謂娑婆為主有密訓等𥁞空世界皆為伴。

彼一切世界亦各有如是十方世界一一世界中說苦聖諦有百億萬種名說集聖諦滅聖諦道聖諦亦各有百億萬種名皆隨眾生心之所樂令其調伏。

後彼一切下以彼類此則知密訓等𥁞空世界為主攝伴亦爾則無𥁞無𥁞耳此猶約娑婆同類世界而說以結數中同百億故餘樹形等異類世界彼一一類皆徧空法界是則重重無𥁞無𥁞非此所說也如是皆為調伏眾生則知密訓等者此有兩重一即釋迦在此為主攝密訓等為伴則在密訓為主攝娑婆等為伴亦然方是一佛之諦二如此佛諦名既主伴無𥁞則密訓等他佛為主諦名亦然。

## 大方廣佛華嚴經䟽鈔會本第十二之三

### 音釋癕

於容切癤也。睫

即涉切目旁毛。躁

則到切。纔

牆來切暫也。麤獷

麤倉胡切獷居猛切。訾

音紫。攫噬

攫居縛切噬時制切。坏

舖杯切音丕未燒陶瓦也。狹

與狎同。嚙

倪結切噬也。𨷲

弋約切。疵

才支切病也。慠

魚到切倨也。駛

䟽士切疾也。駭

下楷切。屎

詩止切。噬嗑

噬時智切嗑胡閤切卦名也。彖

土玩切湍去聲斷也。第十三之一